The Inspiration of the Scriptures: Joshua

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Divine Design—§ 6. Joshua
The book of Joshua is closely akin to the last book of the Pentateuch, which it immediately follows; but it has its own proper design given of God. It is no longer the mediator, no longer the apostle and high priest, but typically the power of Christ in Spirit leading His own in conflict with spiritual powers of wickedness in the heavenlies. The book does not prefigure the personal presence of our Lord appearing from heaven, when He takes the inheritance of the universe in power and establishes the undisputed reign of His glory at the end of the age. Joshua represents the intermediate action of Him Who, dead, risen, and ascended, works by His Spirit in His saints to realize their heavenly title and inheritance in the face of their not yet extirpated enemies. What can be clearer than that Eph. 6:1212For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. (Ephesians 6:12) warrants, as well as suggests, this as the just application?
It is not heaven now entered individually after death, nor the enjoyment of God's rest when we are all conformed to the image of His Son and are with Him in the Father's house; but our death and resurrection with Christ, and sitting in the heaven-lies in Him, with our consequent responsibility to wrestle against the world-rulers of this darkness on high who strive to hinder our laying hold of our heavenly blessedness in Christ. If the popular Puritan allegory expresses evangelical shortcoming (to say the least), the Romanist and even the Catholic view is still darker. Both ideas betray the loss in this respect of the due and characteristic privilege of the Christian and of the church, developed specially in the Epistle to the Ephesians.
How inimitably chap. 1 prepares the way necessary to God's design! On Moses' death, Joshua is called to “arise and go over this Jordan, thou and all this people, unto the land which I do give them.” For the people redeemed from Egypt the wilderness was not Jehovah's purpose, only His way. Compare Ex. 3:8, 17; 6:4-8; 13:3-5; 15:13-178And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. (Exodus 3:8)
17And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey. (Exodus 3:17)
4And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. 5And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. 6Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: 7And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. 8And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord. (Exodus 6:4‑8)
3And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the Lord brought you out from this place: there shall no leavened bread be eaten. 4This day came ye out in the month Abib. 5And it shall be when the Lord shall bring thee into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he sware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month. (Exodus 13:3‑5)
13Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation. 14The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina. 15Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away. 16Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O Lord, till the people pass over, which thou hast purchased. 17Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Lord, which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established. (Exodus 15:13‑17)
. The Jordan sets forth our death and resurrection with Christ, as the Red Sea does Christ's death and resurrection for us. Energy and courage were imperative and unswerving adherence to the word. So it is for the Christian; he is set free, yet bound, to obey God.
In chap 2 how bright the accompanying grace to a hitherto worthless and despised Gentile! Salvation to her, and even to her house, was attested by the scarlet line. She believed Jehovah, and this likewise in the midst of His people, before a blow was struck in Canaan. Then in chap. 3 came the wonder wrought in Jordan when it overflowed all its banks: the ark of the covenant was borne in by the priests, and the waters fled before it, till all Israel passed over on dry ground. It points to the new position with and in Christ for the heavenly places, as the Red Sea prefigured our justification by His death and resurrection, needful even for our pilgrimage through the wilderness. The latter was out of Egypt, as the former into Canaan under Joshua. We died with Christ and were raised together with Him; and therefore should we mortify our members that are on the earth (Col. 2; 3). So we see the full witness of life out of and over death in the memorial of the twelve stones of chap. 4 and the circumcision of Israel in chap. 5 at Gilgal, when, and not before, the reproach of Egypt was rolled away. Thus “the old things passed away; behold, new things are come; but the whole of the God that reconciled us to himself through Christ” (2 Cor. 5:17, 1817Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. 18And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; (2 Corinthians 5:17‑18)). The passover was kept as the Lamb's death. Next, the resurrection food, the old corn of the land, took the place of manna. In fact and in spiritual force this could only be now. Compare 2 Cor. 5:1616Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. (2 Corinthians 5:16). As in the wilderness, we eat the manna, and we celebrate His death. But as heavenly (for “all things are ours”), we feed on Him risen and on high.
Thus, after the vision not of the unconsumed bush for the desert, but of the Captain with drawn sword for Canaan and holiness in His presence, we have in chap, 6 the first and greatest lesson of Jehovah in Jericho's fall: absolute subjection on man's part; the means seemingly unmeaning or absurd; but Jehovah the real accomplisher, as Joshua learned of Him and told the people before the siege began. But man as he is was faithless; soon the wickedness of Achan brought defeat on Israel who failed to inquire of Jehovah before assailing Ai. That sin must first be sifted out and judged. Even then self-confidence is rebuked in chap. viii.: for all must go even against so small a place, and a special ambush be laid, and a signal appointed by Him be obeyed, when victory comes.
But the land was owned as Jehovah's according to Deut. 21:22, 2322And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree: 23His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the Lord thy God giveth thee for an inheritance. (Deuteronomy 21:22‑23), and by the altar of Ebal which proclaimed Israel's responsibility to obey. Gibeon in chap 9 disclosed that the chiefs failed in vigilant faith, for Israel was then deceived into an oath to spare a race whom Jehovah had devoted to destruction. But chap. 10 shows a mighty discomfiture of the hosts that gathered against Gibeon, when sun and moon, or rather Jehovah, hearkened to Joshua's voice, who passed on, smiting the whole country, the mountain and the Negeb, and the lowland, and the slopes, and all their kings. He let none remain; but he utterly destroyed all that breathed, as Jehovah the God of Israel commanded. There was no more doubt of their wicked abominations than of his divine warrant to execute judgment. Thence is the return to Gilgal, whence he went up: there, was the memorial of death and resurrection; there, the mortification of the flesh. When weak, then are we strong. A new combination by the king of Hazor (chap. 11) only brought the word of Jehovah for a complete victory to Joshua till the land had rest from war. Chap. 11 rehearses the conquest and the land acquired.
Yet the second half of the book tells us how imperfectly man's part was done. The failure was assuredly not in Jehovah, but in His people: so it ever is. Caleb received his portion, but not even Judah made good his lot by dispossessing the enemies of Jehovah. Ephraim and half Manasseh did no better. On these details, so full of interest to those who will reenter and never more leave the land, one need not dwell now. Who but God could have given us such a book, on the surface so simple, but with depths beyond man's plummet? So Caleb was not forgotten, neither were Zelophehad's daughters; nor did Joshua show favor to the sons of Joseph, but faithfulness. At length also he rebuked the slack tribes, in order to taking possession by lot, as we learn in chaps. 18; 19.
The cities of refuge were appointed (chap. 20) on this as on that side of Jordan; and the Levites received their forty-eight cities with their suburbs (chap. 21) and the two tribes and half were sent away (chap. 22). But they built an altar before crossing Jordan, which roused the alarm of Israel, who sent Phinehas and other representatives to remonstrate. On disclaiming any thought save of a witness between them and their God, that they too had portion in Jehovah, peace prevailed.
In chaps. 23; 24 are two charges of Joshua, the first more general, the second more detailed and emphatic, in which the departing leader set blessing and warning before them, but not a word about his own achievements in either. In the latter he reminds them how Abraham was chosen out of an idolatrous house; how Egypt was plagued, and Israel brought out; how the Amorites opposed and were effaced; how Balaam was forced to bless; how the nations in Canaan were delivered into their hand. Then he puts their danger from all false gods, avowing fidelity to Jehovah from him and his. On the people declaring their loyalty, Joshua owns his just fears, whilst they repeat their allegiance; and a covenant was thereon made in Shechem. The book closes with the death and burial of Joshua in the hill-country of Ephraim: so Joseph's bones had been laid there too, and Eleazar's also, each in its own quarter.
Not only was the book of Joshua of the highest interest and importance to Israel as the evidence of Jehovah's accomplishing in power what His mouth had promised; but it sets out to the Christian the present privilege of realizing our spiritual blessing in the heavenlies as in no other part of the O. T. If the types in the first half reveal the mighty work of God in Christ risen and ascended, the second speaks most practically to our souls also. It was written by one who “passed over” Jordan that day (Josh. 5:11And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the Lord had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel. (Joshua 5:1)); but it was and must be by God's unerring hand and mind and love, let unbelief rail as it may.